A YESHIVAH WHERE? WHY YAAKOV'S BEST YEARS WERE IN EGYPT
Vayechi
The first verse in Parshas Vayechi teaches ויחי יעקב בארץ מצרים שבע עשרה שנה, “Yaakov lived in Egypt for seventeen years”. Observing that 17 is the Gematria of טוב, the Baal Haturim comments that these 17 years in Egypt were the best years of Yaakov’s life.
On the surface value, it seems that the reason was because during these 17 years, Yaakov could finally dwell in peace and tranquillity, with his whole family reunited. After having faced the tribulations of his brother Eisav and living with his uncle Lavan; after having been separated from his beloved Yosef, Yaakov could finally enjoy life.
But Yaakov was G-dly person. For him, true satisfaction could only come from spiritual delight. Egypt was a corrupt and immoral place, far removed from the sanctity of Eretz Yisroel. How could Yaakov enjoy life in such a place?
There must be a deeper reason why the best year’s of Yaakov’s life were his remaining years in Egypt.
When the Tzemach Tzedek was a young boy, he asked this question to his grandfather, the Alter Rebbe. Having learned the commentary of the Baal Haturim, he too was perplexed.
The Alter Rebbe answered his grandson’s question based on a Posuk in this week’s Parsha. Before coming down to Egypt, the Torah tells us that Yaakov sent Yehuda ahead of him to show the way (להורות) before him to Goshen. Rashi quotes the Midrash that Yehuda was sent in advance to open a house of Torah study. The word להורות can also mean to instruct in Torah teachings.
It was because of the presence of this Yeshivah in Egypt, that Yaakov was able to live the best years of his life there.
In a letter, the Rebbe questions this answer. In Eretz Yisroel where Yaakov had come from, there were Yeshivos as well. Avraham, Yitzchak and Yaakov all studied Torah in the Holy Land. Further, the level of Torah study in Eretz Yisroel is superior in wisdom to that of Chutz Laaretz.
So if Yaakov’s happiness came from Torah study, what was so unique about this Yeshivah specifically that Yeshivos in Eretz Yisroel could not provide?
The answer lies within the question itself. It is precisely because Egypt was such a G-dless, immoral place, that made the existence of a Yeshivah and the Torah studied within it, so powerful.
The Torah in Eretz Yisroel may have been of a higher calibre, but there was no Chiddush. To have Yeshivos established in the holy atmosphere of Eretz Yisroel is natural and makes sense.
But to have a Yeshivah; a bastion of Kedusha and pure Torah in the heart of pagan Egypt, was an unbelievable Chiddush, something completely unexpected that defied logic.
It is reminisce of the Freierdike Rebbe’s ambition to open a Yeshivah in 1940s America. His friends and advisors told him that whilst Yeshivos thrived back in Europe, America was different. A Yeshivah could never be established and succeed.
The Avodah in Mitzrayim should be one of Birrurim, refining the sparks of holiness that were trapped within the negativity and physicality of its society. This is achieved by engaging and working within the environment.
In a place like Egypt one should open a Chabad House, to be involved in outreach activities. But a Yeshivah? Yeshivos belong in Yerushalaim, Bnei Brak, Williamsburg and Crown Heights.
Chassidus discusses two different paradigms of G-dliness. The limited G-dly light with which the worlds are created and the transcendent essence of G-dliness that is completely beyond the world.
G-dliness within the worlds conforms the order of logic that exists within the created reality. The essence of G-dliness is beyond the grasp of rationality.
In the order of worldly logic the Avodah in Mitzrayim should be one of Birrurim and Yeshivos belong in the Holy Land. The illogicality of a Yeshivah in Egypt shows that it reaches the levels of G-dliness that are beyond the worlds. Just as this Yeshivah would give Hashem the greatest Nachas, Yaakov too derived the greatest years of pleasure from it.
This Yeshivah continued to operate throughout the years of exile. It was the anchor that ensured the continuity of the Jewish people in this environment, until they would once again return to their land.
On the surface value, it seems that the reason was because during these 17 years, Yaakov could finally dwell in peace and tranquillity, with his whole family reunited. After having faced the tribulations of his brother Eisav and living with his uncle Lavan; after having been separated from his beloved Yosef, Yaakov could finally enjoy life.
But Yaakov was G-dly person. For him, true satisfaction could only come from spiritual delight. Egypt was a corrupt and immoral place, far removed from the sanctity of Eretz Yisroel. How could Yaakov enjoy life in such a place?
There must be a deeper reason why the best year’s of Yaakov’s life were his remaining years in Egypt.
When the Tzemach Tzedek was a young boy, he asked this question to his grandfather, the Alter Rebbe. Having learned the commentary of the Baal Haturim, he too was perplexed.
The Alter Rebbe answered his grandson’s question based on a Posuk in this week’s Parsha. Before coming down to Egypt, the Torah tells us that Yaakov sent Yehuda ahead of him to show the way (להורות) before him to Goshen. Rashi quotes the Midrash that Yehuda was sent in advance to open a house of Torah study. The word להורות can also mean to instruct in Torah teachings.
It was because of the presence of this Yeshivah in Egypt, that Yaakov was able to live the best years of his life there.
In a letter, the Rebbe questions this answer. In Eretz Yisroel where Yaakov had come from, there were Yeshivos as well. Avraham, Yitzchak and Yaakov all studied Torah in the Holy Land. Further, the level of Torah study in Eretz Yisroel is superior in wisdom to that of Chutz Laaretz.
So if Yaakov’s happiness came from Torah study, what was so unique about this Yeshivah specifically that Yeshivos in Eretz Yisroel could not provide?
The answer lies within the question itself. It is precisely because Egypt was such a G-dless, immoral place, that made the existence of a Yeshivah and the Torah studied within it, so powerful.
The Torah in Eretz Yisroel may have been of a higher calibre, but there was no Chiddush. To have Yeshivos established in the holy atmosphere of Eretz Yisroel is natural and makes sense.
But to have a Yeshivah; a bastion of Kedusha and pure Torah in the heart of pagan Egypt, was an unbelievable Chiddush, something completely unexpected that defied logic.
It is reminisce of the Freierdike Rebbe’s ambition to open a Yeshivah in 1940s America. His friends and advisors told him that whilst Yeshivos thrived back in Europe, America was different. A Yeshivah could never be established and succeed.
The Avodah in Mitzrayim should be one of Birrurim, refining the sparks of holiness that were trapped within the negativity and physicality of its society. This is achieved by engaging and working within the environment.
In a place like Egypt one should open a Chabad House, to be involved in outreach activities. But a Yeshivah? Yeshivos belong in Yerushalaim, Bnei Brak, Williamsburg and Crown Heights.
Chassidus discusses two different paradigms of G-dliness. The limited G-dly light with which the worlds are created and the transcendent essence of G-dliness that is completely beyond the world.
G-dliness within the worlds conforms the order of logic that exists within the created reality. The essence of G-dliness is beyond the grasp of rationality.
In the order of worldly logic the Avodah in Mitzrayim should be one of Birrurim and Yeshivos belong in the Holy Land. The illogicality of a Yeshivah in Egypt shows that it reaches the levels of G-dliness that are beyond the worlds. Just as this Yeshivah would give Hashem the greatest Nachas, Yaakov too derived the greatest years of pleasure from it.
This Yeshivah continued to operate throughout the years of exile. It was the anchor that ensured the continuity of the Jewish people in this environment, until they would once again return to their land.